Chinese
并非触及一切无勤作之义，为何成为轮回一切顽疾之对治，觉性菩提心之甘露，以大乐之自性，轮回顽疾之刺痛感受全部本已摧毁，安住于三界究竟解脱之见地中。下乘之那些宗派，依赖勤作，或以取舍之方便，或以断除、遮止、修持、转变等之方便为依，此皆不需也。如是，龙钦饶绛言：“轮回之中无轮回，迷乱轮转即涅槃，智者生起为智慧，愚者显现为黑暗，舍此他处无甘露。”如是说。第二，如是显现之诸法，心性本无生，于如虚空之界中圆满广大，以五种方式成佛，故说甚为宽广。如是般将意义赤裸裸展示之法，大圆满阿底瑜伽此法，乃是摧毁小乘所有见解执着的对治。若然，摧毁下乘之见解，且不离缘于大圆满自身之伟大的心，那它不也变成扬弃、确立、取舍之道了吗？若有缘于好坏、大小之心，则定然伴随扬弃、确立、取舍，然此亦不转为大圆满之道。如是，彼论中说：“舍弃一切八乘已，我乃无勤作如是说，以彼偏执不成佛。”又说：“舍弃下乘说自大，以此永不至此处，大圆满之见修行，伟大我性平等性，离于高低分别之基。”如是说。因此，于法性平等性之界中，大小高低之分衡量而未成立，故与小大之对境相离。譬如，如于太阳面前，黑暗未曾舍弃任何地方，却自然不存留般，于无为本解脱之见，对下乘之执着全部未曾舍弃，却自然不存留，故仅安立为舍弃之名相，而非特意舍弃。
English
It does not touch upon the meaning of being free from all effort. Why? Because it has become the antidote to all chronic diseases of samsara. The nectar of awareness, bodhichitta, by its very nature of great bliss, has already completely destroyed all the painful sensations of the chronic diseases of samsara, and it abides in the view of the great ultimate liberation of the three realms. Those lower vehicles rely on effort, either through methods of adopting and rejecting, or through methods of abandoning, preventing, training, transforming, and so on. Therefore, there is no need for that. As Longchen Rabjam said: "In samsara itself, there is no samsara. In the wheel of delusion itself, there is nirvana. For the wise, wisdom dawns. For the unwise, darkness appears. If you abandon this, there is no other nectar." So it is said. Secondly, all phenomena that appear in this way are the very nature of mind, unborn, perfected and vast in the expanse like the sky, and enlightened in the manner of the five aspects, hence it is said to be very vast. The Dharma that directly and nakedly reveals such meaning, this Great Perfection Ati Yoga, is the antidote that refutes all the clinging and attachment to the views of the lesser vehicles. If so, does it not also become a path of rejection, establishment, acceptance, and abandonment, since it refutes the views of the lower vehicles and is inseparable from the mind that focuses on the greatness of Dzogchen itself? If there is a mind that focuses on good and bad, great and small, then it is very true that it is accompanied by rejection, establishment, acceptance, and abandonment, but that itself does not become the path of the Great Perfection. As it says in that very text: "Having disparaged all eight vehicles, I say that I am free from effort. With that bias, one will not attain Buddhahood." And: "Having disparaged the lower vehicles and proclaimed one's own greatness, one will never arrive here with that. The view, meditation, and conduct of the Great Perfection, the great self is equality itself, free from the basis of distinguishing high and low." So it is said. Therefore, in the expanse of the equality of dharmata, since the aspects of great and small, high and low, are not established by comparison, it is free from the objects of those small and great things. For example, just as darkness does not remain in the presence of the sun without abandoning anything, likewise, in the view of effortless, primordial liberation, all the clinging and attachment of the lower vehicles do not remain without being abandoned, so it is merely labeled as abandonment, but it is not intentionally abandoned.
Chinese
因为所有较低的乘都是大圆满阿底瑜伽的庄严。正如那（经文）中所说：五大、六道、九乘所有一切，皆是法界中法界显现的奇迹，是它的庄严，远离我与所见之美。瑜伽结缚者的见解是，在胜义显现而自性空性中，世俗显现也只是神和女神。在相与智慧平等的法性中，执着神和女神是殊胜执着的魔。二者皆自显现，二者皆自解脱，不舍瑜伽是大圆满的庄严。嘛哈瑜伽结缚者的见解是，以方便之殊胜的增上世俗，以智慧之殊胜的增上胜义，观无二之殊胜为最胜之乐。虽有差别，然平等亦是平等性，无差别，离行境是偏执的魔。阿底瑜伽平等无别的法性中，二者皆自显现，二者皆自解脱，嘛哈不舍是大圆满的庄严。阿努瑜伽结缚者的见解是，外显现的觉性是普贤佛母的界，内显现的境是普贤佛的境，观无二为大乐。在二取和痛苦平等的法性中，无二大乐是心识希求的魔。阿底瑜伽无边际的法性中，二者皆自显现，二者皆自解脱，阿努不舍是大圆满的庄严。如是说。因此，所有下乘的执着分别，都依靠大圆满的道来断除，所有功德都以增上的方式圆满，因此必须进入这乘的顶峰。如果要归纳进入的那些乘，则有三种：哪三种呢？依靠佛陀的经典，想要获得阿罗汉果位的声闻缘觉的道；在菩提行中，于无数劫中行持，最终想要获得佛果的，是名相大乘；以及具有本尊咒语三摩地的观想，从而清净所有不清净的迷乱显现，想要迅速显现为清净本尊自性的，是阿努以下的果乘。这些就像魔术师变幻的幻象，虽然没有实相却显现，以及图画的形象都是高
English
Because all the lower vehicles are the adornment of Ati Dzogchen. As it says in that (text): All the five elements, six realms, and nine vehicles, are miracles arising from the Dharmadhatu within the Dharmadhatu. They are its adornment, free from self and beautiful sights. The view of those with yoga knots is that, in the ultimate appearance of emptiness, even the conventional appearances are just gods and goddesses. In the nature of reality where signs and wisdom are equal, to grasp at gods and goddesses is the demon of supreme grasping. Since both arise on their own and both are liberated on their own, not abandoning yoga is the adornment of Dzogchen. The view of those with Maha knots is that, with the supreme method of superior conventionality, and the supreme wisdom of superior ultimate truth, one views the supreme non-duality as the supreme bliss. Although there are distinctions, equality is also in equality itself. Being without distinction, free from the field of activity, is the demon of partiality. In the nature of reality of Ati, which is equal and without bias, since both arise on their own and both are liberated on their own, not abandoning Maha is the adornment of Dzogchen. The view of those with Anu knots is that, the outwardly appearing awareness is the realm of Samantabhadrī, the inwardly appearing object is the realm of Samantabhadra, and one views non-duality as great bliss. In the nature of reality where duality and suffering are equal, non-dual great bliss is the demon of mental expectation. In the nature of reality of Ati, which is without limit, since both arise on their own and both are liberated on their own, not abandoning Anu is the adornment of Dzogchen. Thus it is said. Therefore, all the clinging and conceptualizations of the lower vehicles are abandoned by relying on the path of Dzogchen, and all qualities are perfected in an increasing manner, so one must enter this peak of vehicles. If one were to gather those vehicles to be entered, they exist as three: What are they? The path of the Hearers and Solitary Realizers of the lower vehicle, who rely on the words of the Buddha and wish to attain the fruition of Arhatship; the Mahayana of characteristics, who wish to attain Buddhahood at the end of practicing in the conduct of Bodhisattvas for countless eons; and the fruition vehicles from Anu downwards, who, possessing the focus of deity mantra samadhi, purify all impure deluded appearances and wish to quickly appear as the pure nature of deities. These are like the illusory forms emanated by a magician, appearing without truly existing, and the forms of paintings are high
Chinese
如同无有高低却显现有高低一般，从轮回中 निश्चित 产生，并且无法进入到ผล涅槃的境地，而是安住于自生大智慧一体的轮涅平等性中。如果不能如此认识，反而将轮回和涅槃视为好坏取舍，被无明所蒙蔽，就会执着于各个宗派的勤作修持之道。由于这种影响，又会再次产生和增长分别念。因此，应该进入到与这些不同的无勤任运解脱的大圆满阿底瑜伽之道。那么，这是怎样的呢？因为大圆满阿底瑜伽是所有宗派之王，所以不像下乘宗派那样，没有任何抛弃、阻止、净化、转变的执着，因此要放下，不要勤作。像这样，远离一切执着和勤作，就是安住于如实法性的状态，所以说要安住。这并不是依赖于能安住和所安住的勤作，而是不超出大平等性的状态，意思是实际上已经证悟远离一切取舍的自性。像这样，对于远离取舍的本来面目，对于这种非造作的智慧，没有什么需要去了解和认识的，也没有什么需要去修持和证悟的，因此没有贪求和执着，没有行持和接受，甚至连希求获得果位的微小愿望也不会产生。因此，远离一切改造、取舍的希望和疑虑，就是进入了大圆满的意义。否则，即使有微小的取舍执着，也被认为是与阿底瑜伽之道相违背的。《虚空王经》中说：“本来任运成就的大方便，虚假改造的行持非大方便，如果虚假执着没有脱离改造，那么无分别的大方便又有何用？”第四，心性阿底不作整饰安住本然之法及其果位有三：如鹏鸟翱翔于天空之比喻，平凡意识任其自然，无有取舍而安住之方式；从串习彼之方式中，暂时生起眼通和现量等暖相之方式；从极度串习之方式中，心性于本基上安住之方式，由此获得法身等持王和报化身显现之海普贤王之方式。第一，比喻：
English
Just as there appears to be high and low even though there is no high or low, one must definitely emerge from samsara and not enter the state of nirvana, but abide in the equality of samsara and nirvana, which is the nature of the one great self-originated wisdom. If this is not realized, and samsara and nirvana appear as good and bad to be accepted or rejected, one is obscured by ignorance and clings to the paths of effort and practice of the various vehicles. Under the influence of this, conceptual thoughts will arise and increase again. Therefore, one should enter the path of Ati Dzogchen, the vehicle of effortless, primordial liberation, which is different from these. How is that? Since Ati Dzogchen is the king of all vehicles, there is no clinging to abandonment, prevention, purification, or transformation as in the lower vehicles, so it is let go, and no effort is made. Thus, being free from all clinging and effort is abiding in the state of suchness as it is, so it is said to be settled. This does not depend on the effort of settling or being settled, but it does not go beyond the state of great equanimity, meaning that in reality, one has realized the nature that is free from all acceptance and rejection. Thus, it is said that the nature of being free from acceptance and rejection is uncompounded wisdom. There is nothing to know or understand, nothing to practice or realize, so there is no desire or attachment, no acting or taking. One does not even generate the slightest desire to attain the result. Therefore, being free from all hopes and doubts of modification, acceptance, and rejection is entering the meaning of Dzogchen. Otherwise, even if there is the slightest clinging to acceptance and rejection, it is said to be contrary to the path of Ati. As it says in the "King of the Sky": "The great means of spontaneous accomplishment from the beginning, artificial practices are not the great means. If artificial clinging is not separated from modification, then what is the use of the great means of non-thought?" Fourth, the method of naturally settling the mind itself, Ati, without fabrication, together with its result, has three aspects: the way of settling ordinary awareness naturally without acceptance or rejection, like a garuda soaring in the sky; the way of temporarily arising warmth signs such as clairvoyance and direct perception from familiarizing oneself with that; the way of the mind itself arriving at the ground from extreme familiarization, and thus obtaining the Dharmakaya, the king of samadhi, and the Sambhogakaya and Nirmanakaya, the ocean of appearances, the way of obtaining Kuntuzangpo. First, the example:
Chinese
如同雄鹰展翅翱翔于天空，在飞翔的过程中，翅膀既不收拢也不舒展，在虚空中安适自在，一切尽在掌握之中，压制着龙族，外面的巨浪被斩断，没有坠入悬崖的危险。同样，阿底大圆满的瑜伽士们，对于这种庸常的意识，不做丝毫的改造和改变，任其自然运行，既不向外散漫追逐目标，也不向内执着收拢，在无为的道路上安适自在，一切都包含在觉性的空间中，压制着分别念，斩断了轮回的悬崖，没有堕落的恐惧，因为对结果没有期待，所以不担心在道路上迷失。因此，所有的饮食起居和努力都会自然平息和消失，所有不做作、自然产生的行为，都被认为是随顺法性的游戏。如《顶峰骤起》中所说： 如同雄鹰展翅翱翔于天空， 不惧水风山石的上下颠簸。 虚空之中，一切皆是坦途， 所到之处，皆可斩断一切。 同样，从一开始就训练有素的瑜伽士之心， 是有缘前往菩提之心的。 拥有证悟成佛的窍诀， 觉悟菩提心，功德殊胜。 不舍自利利他任运成就， 行为如海，随心所欲。 以上。 第二，例如，伟大的海洋没有浑浊，因此清澈而深邃，波浪永不枯竭，没有增减，广阔无垠，是珍宝的来源。同样，菩提心的精髓，其自性是光明，难以被所有人证悟，功德永不枯竭，没有增减，没有边际，因此广阔无垠，是本来就存在能满足一切愿望的自性。如果通过不改造、不取舍的关键来熟悉它，那么比分别思考的智慧更深更广的各种法，将会自然显现，从而为众生界降下伟大的法雨，深